“Scandals that are so circumstanced, and they only, are to be taken notice of by church judicatories as the proper object of church discipline. Hence we may see a great difference between offense as it is the object of private discretion, and as it is the object of church discipline” (Durham, p. 50, emphasis mine).
“A Christian worldview is not a condiment added to a plate full of neutral food in order to flavor it. The faith of our fathers is not an educational afterthought. The ‘potatoes’ always come from somebody’s kitchen. Sometimes Hindus, Muslims, and atheists can be induced to eat Christian potatoes (because the Christian education provided at the school is outstanding), but far more common is the practice of Christians eating unbelieving agnostic potatoes with lots of gravy slathered on to cover the smell” (The Case for Classical Christian Education, p. 95).
If I might, I would like to draw your attention to your immediate left, where you will at first think you are seeing double, only up and down, not left and right. But the Credenda cover underneath the first one is actually the image for Credenda audio, a new feature around these parts. A closer look will reveal a silver round thingy, which is a partial image of what we 21st centurians like to call a “disk.” On this “disk,” you will hear the various columns of that issue of Credenda read aloud to you, usually by the writers themselves. This will reveal, on occasion, that some of the words we know how to use are not really words we know how to pronounce. But, taking one thing with another, you will get the general drift. And, because this is going into your ears, instead of in through your eyes, this means means that Credenda-like thoughts will start accumulating in a completely different part of your brain. You can order this by clicking on the lower image there, or on this. Once you get to the Canon page that carries this, you will be pleased to notice that there is a place to click that will allow you to hear a sample.
“Daix here puts his finger on a pattern that will recur throughout Picasso’s life. Realism is the visual language of love; when the affair turns sour, Picasso turns away from the object and reverts to Cubist distortions, which convey simultaneously lust, rage, and the desire to mutilate and destroy” [E. Michael Jones, Degenerate Moderns (San Francisco: Ignatius Press, 1993), pp. 17-18].
“Tenaciousness and self-willedness often breed offenses, and continually stand in the way of removing them; and although there is nothing more ordinary in a time of offenses that that, to wit, for men to stand to their own judgment and opinion as if it were a piece of liberty and conscience not to condescend in a thing that we judge lawful, yet is there nothing more unsuitable for Christians in such a time. For as Solomon says, Only by pride comes contention (Prov. 13:10). So this self pleasing humor is the great fomentor of offenses in the church” (Durham, p. 39).
“And in some of the subtle cases, we have to consider what a Christian worldview almost is. In the first place, a Christian worldview is not the same thing as Christian worldview jargon. The oldest trick in the world is to attach oneself to some promising movement or other by simply putting on the uniform and leaving the gun at home. Talking imitatively, without understanding, is not all that difficult” (The Case for Classical Christian Education, p. 95).
29. One Hundred Cupboards/Wilson/great
30. The Ernesto “Che” Guevara School for Wayward Girls/Gavin/kinda fun
31. Godless/Coulter/really good
We are living in times of polarization and conflict. We see this in families, we see it in the Church at large, and we see it in our nation. The bonds of fellowship are strained or broken, and open turmoil can break out with the slightest provocation. Our time is not unique in this respect; this has happened over and over again in history. And, as the observer once said, the only thing we learn from history is that we don’t learn from history. But this is too cynical.
We must not shrug our shoulders in apathetic despair. God calls us, in times of conflict, to be good stewards of that conflict. He expects us, like the servants in the parable of the talents, to turn a profit on what He has given to us. We serve the one who causes all things to work together for good. This means, in part, that He expects us to be workmen together with Him in this. When something happens that a carnal man would see as a disaster—a slander, a false accusation, a provocation to fight—those who are walking with God are enabled to rejoice in what God has sent, to be content in it, and to therefore turn a profit on it. We must not say that we would turn a profit if He gave us something valuable—ten talents, say. He has given us what His infinite wisdom declares to be most valuable. It is our job, trusting Him, to make it more valuable.
Giving way to bitterness or competitive comparisons is not the kind of profit He is looking for. What is it to you if the fellow across the street of conflict is losing his money? What is it to you how he does so? Pointing out that he is not making a profit is not the same as turning a profit yourself. Confess bitterness. Rejoice. Be content. Return to the task in front of you. The master is the one who evaluates the servants, and when He does so, it will not be on the principles advanced during the squabbles and bickering arguments between the servants.
When someone else is petty, it is petty to be consumed with that. What is that to you? You follow Christ.